WYAVAS THA-DARPAN A. 748 SECTION II–SR1’DHAN*. Serphan nEfir ED AND EXPLAINRI), What was given before thé nuptial fire, what was presented in the bridal pro ression (a), what has been conferred on the woman through affection, and what has he in received by her from her brother, her mother, or her father, are denominated the six-fold property of a WOmಣ್ಣ.t– J1un u and Áʼâtyúyuma. What was given before the nuptial fire, what was presented in the bridal proession (of), her husband's donation (), and what has been given by her brother or by ither of her parents, is termed the six-fold property of a women.t--Národot. Here the number six must not be considered as restrictively, used ; since it will he hereafter do larvd that wontan's peculiar property is of misuy descriptions. D. K. Sang, pp. 32, 33. (4) Kásyá’unit explains these :- “What is given to women at the time of their marriage, in ar the nuptial sire, is celebritted by the wise as the women's pecular property bestowed before the nuptial fire. That, again, which a woman seceives while she is conducted from the paternal; (abode, to her husband's dwelling,) is instanced as the separate property of a woman, under the name of gift presented in the bludal procession.t” 参 “The time of their marriage,”— that is, the time occupied by the ceremony, cominencing •with the performance of the funeral obseques for departed ancestors, and concluding with the (bride') abhiháo (pro-tration) at the feet of her husband. Property received during this tune is denominated yun (aka (ma wido, present,) conformably to the meaning of the root “yo,' which signifies to mix, and the mixture here alluded to 1- that which results from the union by marriag: the man and woman, who become as it were one and the same body. The following passage of scripture declares. “Her bones become identified with his hones, flesh with flesh, skin with skin.” W. I). Kru. Sang p. 33. (1) “Ifer husband s donation (dāya)' is wealth given (du//s) to her by her husband ; tıot, us the word might be supposed to signify, the heritage of her husband. For Asunn and others notice, that which is given (duffa) to her by him, without mentioning his donation (dāya,) and Mároda speelfies doกแtion (dào, , without any separate notice of (that which is) given (duffa.) In other instances also, “husband's donation” is used for wealth given by the husband. Thus Kātyāyaut, says : “Let the woman place her husband's donation as she pleases, when he is deceased : but,
- A woman's own, separate, or peculiar property. † Coleb. Da bha', pp. 70,71. W. Da. Kra, Sang. p. 32.
tai f Since the term “paternal” is derived from a complex expression, of which one meniber only is re* ained, the presents, which she receives from the family of either her father or her mother, while she is - •onducted to the house of her husband, are gifts presented in the bridul procession, Coleb, Da' hha, p. 70.
